Saṃyutta Nikāya
II. Nidāna Vagga
12. Nidāna Saṃyutta
2. Āhāra Vagga
Sutta 14
Dutiya Samaṇa-Brāhmaṇa Suttaṃ
Shamen and Brahmins (2)
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time, The Lucky Man,
Sāvatthi-town revisiting,
Jeta Grove,
Anathapiṇḍika's Sporting Grounds.
There then The Lucky Man addressed the beggars, saying:
"Beggars!"
And the beggars responding
"Bhante!"
The Lucky Man said this to them:
"Some Shaman or Brahmin, beggars,
do not understand
these things,
do not understand
the self-rising of these things,
do not understand
the ending of these things,
do not understand
the walk-to-walk to the ending of
these things —
What things are not understood?
The self-arising of what things
are not understood?
The ending of what things
are not understood?
The walk-to-walk
to the ending of
what things
are not understood?
Aging and death,
is not understood
the self-rising of aging and death,
is not understood
the ending of aging and death,
is not understood
the walk-to-walk to the ending of
aging and death
is not understood;
Birth,
is not understood
the self-rising of birth,
is not understood
the ending of birth,
is not understood
the walk-to-walk to the ending of
birth
is not understood;
Existence,
is not understood
the self-rising of existence,
is not understood
the ending of existence,
is not understood
the walk-to-walk to the ending of
existence
is not understood;
Bind-ups,
are not understood
the self-rising of bind-ups,
is not understood
the ending of bind-ups,
is not understood
the walk-to-walk to the ending of
bind-ups
is not understood;
Thirst,
is not understood
the self-rising of thirst,
is not understood
the ending of thirst,
is not understood
the walk-to-walk to the ending of
thirst
is not understood;
Sensation,
is not understood
the self-rising of sensation,
is not understood
the ending of sensation,
is not understood
the walk-to-walk to the ending of
sensation
is not understood;
Touch,
is not understood
the self-rising of touch,
is not understood
the ending of touch,
is not understood
the walk-to-walk to the ending of
touch
is not understood;
The six-realms,
are not understood
the self-rising of the six-realms,
is not understood
the ending of the six-realms,
is not understood
the walk-to-walk to the ending of
the six-realms
is not understood;
Name and form,
are not understood
the self-rising of named forms,
is not understood
the ending of named forms,
is not understood
the walk-to-walk to the ending of
named forms
is not understood;
Consciousness,
is not understood
the self-rising of consciousness,
is not understood
the ending of consciousness,
is not understood
the walk-to-walk to the ending of
consciousness
is not understood;
Own-making,
is not understood
the self-rising of own-making,
is not understood
the ending of own-making,
is not understood
the walk-to-walk to the ending of
own-making
is not understood;
These are the things
that are not understood,
the self-rising of these things,
is not understood
the ending of these things,
is not understood
the walk-to-walk
to the ending of
these things
is not understood.
Not for me, beggars,
are these shamen or brahmins
or are these
considered by shamen as shamen, or
considered by brahmins as brahmens.
And furthermore, these Old Men,
do not, in this seen thing,
see for themselves
with higher knowledge,
or live attaining,
the point of shaminism or
the point of brahminism.
§
But, beggars, some Shamen or Brahmins,
do understand
these things,
do understand
the self-rising of these things,
do understand
the ending of these things,
do understand
the walk-to-walk to the ending of
these things —
What things are understood?
The self-arising of what things
are understood?
The ending of what things
are understood?
The walk-to-walk
to the ending of
what things
is understood?
Aging and death,
is understood
the self-rising of aging and death,
is understood
the ending of aging and death,
is understood
the walk-to-walk to the ending of
aging and death
is understood;
Birth,
is understood
the self-rising of birth,
is understood
the ending of birth,
is understood
the walk-to-walk to the ending of
birth
is understood;
Existence,
is understood
the self-rising of existence,
is understood
the ending of existence,
is understood
the walk-to-walk to the ending of
existence
is understood;
Bind-ups,
are not understood
the self-rising of bind-ups,
is understood
the ending of bind-ups,
is understood
the walk-to-walk to the ending of
bind-ups
is understood;
Thirst,
is understood
the self-rising of thirst,
is understood
the ending of thirst,
is understood
the walk-to-walk to the ending of
thirst
is understood;
Sensation,
is understood
the self-rising of sensation,
is understood
the ending of sensation,
is understood
the walk-to-walk to the ending of
sensation
is understood;
Touch,
is understood
the self-rising of touch,
is understood
the ending of touch,
is understood
the walk-to-walk to the ending of
touch
is understood;
The six-realms,
are not understood
the self-rising of the six-realms,
is understood
the ending of the six-realms,
is understood
the walk-to-walk to the ending of
the six-realms
is understood;
Name and form,
are not understood
the self-rising of named forms,
is understood
the ending of named forms,
is understood
the walk-to-walk to the ending of
named forms
is understood;
Consciousness,
is understood
the self-rising of consciousness,
is understood
the ending of consciousness,
is understood
the walk-to-walk to the ending of
consciousness
is understood;
Own-making,
is understood
the self-rising of own-making,
is understood
the ending of own-making,
is understood
the walk-to-walk to the ending of
own-making
is understood;
These are the things
that are not understood,
the self-rising of these things,
is understood
the ending of these things,
is understood
the walk-to-walk
to the ending of
these things
is understood.
For me, beggars,
these are shamen or brahmins
and are
considered by shamen as shamen, or
considered by brahmins as brahmens.
And furthermore, these Old Men,
do, in this seen thing,
see for themselves
with higher knowledge,
and live attaining,
the point of shaminism or
the point of brahminism.
